Suchergebnisse

This study presents the policy of Arabization in Tunisia as an example of language planning which has been used to pursue and maintain power. It argues that Arabization has been promoted only to the extent that it served the interests of the politico-economic ruling elite. After reviewing the relevant literature, the study evaluates the language situation in Tunisia in terms of the degree of implementation of Arabization in three domains: 1) education; 2) government administration; 3) the media and general use. The study shows that the official authorities have been quite inconsistent in promoting Arabization, and that they have encouraged bilingualism (Arabic and French) and biculturalism (Arab-Islamic and Western European, mainly French) much more consistently. In this light, the study analyzes the attitudes and objectives of the authorities, who represent the influential elites, as they interact with other competing elites in order to maintain power.

Representatives of one of the world's largest Muslim organizations, the Indonesian Nahdlatul 'Ulama (NU), propagate an "Islam of the archipelago" (Islam Nusantara) that harmonizes Islamic practices and local culture. They paint a picture of a pluralist and inclusive Indonesian Islam that accommodates diverse local cultures, contrasting it with a potentially homogenizing "Arabization" - a term used in reference to the perceived ideological radicalization of Islamic lifestyle. Strikingly, in Madura, a region that is considered a stronghold of the NU, there is an affinity to "Arabness" that is not primarily dedicated to questions of the right interpretation of Islam but rather to local hierarchies, social life, political influence, and economic activities. Madurese engagement with cultural markers that are labelled as "Arab" is relatively ambivalent in nature. On the one hand, the Madurese treat "Arabness" as a symbol of Islamic piety that illustrates a special connection to the Holy Land, access to religious learnedness, and the power of blessings. On the other hand, the Madurese can be critical of Arabic culture and customs, especially Wahabist ideology. In the context of pilgrimage to the holy Muslim sites of Mecca and Medina, Madurese Muslims newly imagine and localize "Arabness". By transferring Arabic cultural markers into economic, cultural, social, and symbolic capital, Madurese Muslims make "Arabness" meaningful beyond debates about Islam Nusantara and Arabization.

International audience ; Scholars have depicted the Arabization and Islamization of Sudan either as two parallel, centuries-long processes or as a set of interrelated state policies in the postcolonial era. This article contributes new chronological and empirical insights into the growing conflation of Arabic, Arabness and Islam in twentieth-century Sudan. First, it locates state efforts at Arabizing and Islamizing the South one decade before independence (1956) within the context of British imperial retreat and Northern Sudanese empowerment. Second, it examines how language and religion were increasingly enmeshed in cultural representations and school practices, even if the two were strategically distinguished in political discourses. The article assesses Southern Sudanese experience of forceful Arabization and Islamization, suggesting that cultural definitions of the nation and the access to educational, political and economic resources remain at the heart of the current citizenship crisis in Sudan and South Sudan. ; Les historiens du Soudan ont décrit l'arabisation et l'islamisation du pays comme deux processus parallèles sur la longue durée ou comme des politiques étatiques étroitement liées à l'ère postcoloniale. Cet article apporte un nouvel éclairage chronologique et empirique sur l'intrication croissante de l'arabe, de l'arabité et de l'islam dans le Soudan du XXe siècle. Il situe les politiques d'arabisation et d'islamisation du Sud une décennie avant l'indépendance (1956), dans le contexte du retrait impérial britannique et de la montée en puissance des élites nord-soudanaises. L'analyse montre que si les représentations culturelles et les pratiques scolaires alimentèrent la confusion entre langue et religion, elles coexistaient avec des stratégies politiques visant à dissocier arabe et islam. L'article évalue le vécu sud-soudanais de l'arabisation et de l'islamisation imposées, suggérant que les définitions culturelles de la nation et l'accès aux ressources éducatives, politiques et économiques ...

International audience ; Scholars have depicted the Arabization and Islamization of Sudan either as two parallel, centuries-long processes or as a set of interrelated state policies in the postcolonial era. This article contributes new chronological and empirical insights into the growing conflation of Arabic, Arabness and Islam in twentieth-century Sudan. First, it locates state efforts at Arabizing and Islamizing the South one decade before independence (1956) within the context of British imperial retreat and Northern Sudanese empowerment. Second, it examines how language and religion were increasingly enmeshed in cultural representations and school practices, even if the two were strategically distinguished in political discourses. The article assesses Southern Sudanese experience of forceful Arabization and Islamization, suggesting that cultural definitions of the nation and the access to educational, political and economic resources remain at the heart of the current citizenship crisis in Sudan and South Sudan. ; Les historiens du Soudan ont décrit l'arabisation et l'islamisation du pays comme deux processus parallèles sur la longue durée ou comme des politiques étatiques étroitement liées à l'ère postcoloniale. Cet article apporte un nouvel éclairage chronologique et empirique sur l'intrication croissante de l'arabe, de l'arabité et de l'islam dans le Soudan du XXe siècle. Il situe les politiques d'arabisation et d'islamisation du Sud une décennie avant l'indépendance (1956), dans le contexte du retrait impérial britannique et de la montée en puissance des élites nord-soudanaises. L'analyse montre que si les représentations culturelles et les pratiques scolaires alimentèrent la confusion entre langue et religion, elles coexistaient avec des stratégies politiques visant à dissocier arabe et islam. L'article évalue le vécu sud-soudanais de l'arabisation et de l'islamisation imposées, suggérant que les définitions culturelles de la nation et l'accès aux ressources éducatives, politiques et économiques demeurent au cœur de la crise actuelle de la citoyenneté au Soudan et au Soudan du Sud.

Word Production (Called in Arabic by Al-Tawlīd Al-Luġawy) which means inventing new words is one of development of language phenomenon that happens in any languages including Arabic. This phenomenon is a demand of condition that one language is not capable of expressing ideas and emotions and has something to do with communication with non-speaker or other languages. Thus, a language can influence and be influenced. This paper tried to uncover reasons and theories using comparative study so that it is clear for Arabic language researchers to use tawlid in their research. The writer found eight reasons why neology emerged, which are development of civilization, friction between Arab and Non-Arab, administration system after Islamic expansion, translation process from Greek into Arabic, social and political demands, the beauty of expression, and inventing new scientific terms, while Ibrahim Murad stated five theories about neology: phonetic neology, morphological neology, semantic neology, spontaneous neology, and borrowing neology; as Nasruddin suggested five theories such as transfer of meaning, derivation, derivation from Arabization (mu'rab) or loanwords (dakhil), taulid form coinase and structure, metaphor neology, and meaning expansion.التوليد بمعنى إحداث كلمة جديدة مظهر من مظاهر تطوراللغات منها اللغة العربية.تكون هذه المظاهر من متطلبات الأحوال من عدم كفائة اللغة فى تعبير أفكار صاحب اللغة و مشاعرهم خاصة و نتيجة من تعاملهم مع الآخرين فأثروا وتأثّروا. اهتمّ كثير من علماء اللغة بهذه المظاهر و بحثوا فى أسبابها و دواعىها بل جعلوا قواعدها. فهذه المقالة تعرض جهدهم فى هذا المجال فى اكتشاف تلك أسباب والقواعد بمنهج مقارنة حتى تكون واضحة لمحببي اللغة العربية راجيا استعمالهمم فى بحوثهم و مقالتهم.وجد الكاتب ثمانىة أسباب لظهور التوليد فى اللغة العربية وهي التطور الـحضاري، والاحتكاك بين العرب الأعجم، والـحاجة الـملحة، والنظام الإداري عند العرب بعد الفتوحات الإسلامية، وعملية ترجمة العلوم اليونانية إلى اللغة العربية، والدعاية السياسية والاقتصادية، وجمال التعبير، ووضع الـمصطلحات العلميةكما وجد ابراهيم مراد الذي قدم خمس قواعيد يعني التوليد الصوتي، التوليد الصرفي، التوليد الدلالي، التوليد بالارتجال، التوليد بالانقراضحيث لكل منها فصول كما قدم نصر الدين ست قواعيد وهي انتقال الـمعنى، والاشتقاق، والاشتقاق من الـمعرب أو الدخيل،والتوليد بالنحت والتركيب،والتوليد الـمجازي، والتوسع.

This article analyzes the Arabisms and other lexical devices that are used to characterize the Native American in theRelación de la jornada de Cíbola by Pedro de Castañeda, a text that deals with the expedition that Francisco Vázquez de Coronado led to the present-day Southwestern United States from 1540 to 1542. After a general presentation of the text, the work focuses on the analysis of seven Arabisms (alárabe,alijar,albarrada,alcoholar,atambor,borceguíandenjalma) along with other words, including nicknames (Bigotes,Moro,TurcoeYsopete), to disentangle the meanings and sociolinguistic implications of the use of these words to refer to the American reality. In order to do so, great use is made of information garnered from documentary and lexical sources. We depart from the premise that in the conquest and colonization of New Spain, the models from the previous conquests of Granada and North Africa are followed. And through this perspective of continuity, we identify parallel political measures, identical discursive traditions, as well as a shared attitude and linguistic awareness. From a lexical point of view, this attempt to explain the New World is transmitted by various processes, including the use of lexical Arabisms to plastically illustrate an unknown and pagan culture through codes that are familiar, and equally pagan, to the reader. This contribution helps to expand our understanding about the presence of Arabisms in the history of the Spanish language. ; El presente artículo analiza los arabismos junto con otros recursos léxicos utilizados en la caracterización del indígena en laRelación de la jornada de Cíbola de Pedro de Castañeda, referida a la expedición que Francisco Vázquez de Coronado realizó entre 1540 y 1542 a los territorios del actual suroeste de los Estados Unidos. Tras una presentación general del texto, el trabajo se centra en el estudio de siete arabismos (alárabe,albarrada,alcoholar,alijar,atambor,borceguíyenjalma) junto con otras voces, entre ellas motes (Bigotes,Moro,TurcoeYsopete), para desentrañar los significados y las implicaciones sociolingüísticas del uso de estas voces aplicadas a la realidad americana y, para ello, se tienen muy en cuenta los datos proporcionados por las fuentes documentales y lexicográficas. Se parte de la premisa de que, en la conquista y colonización de Nueva España, se siguen los modelos de las precedentes conquistas granadina y norteafricana y, desde esta perspectiva de continuidad, se identifican medidas políticas paralelas, las mismas tradiciones discursivas, así como una actitud y conciencia lingüística comunes. Desde el punto de vista léxico, este intento de explicación del Nuevo Mundo se transmite a través de distintos procedimientos, entre ellos, el uso de arabismos léxicos con una función de ilustrar plásticamente una cultura desconocida y pagana a través de códigos familiares e igualmente paganos para el lector. La contribución ayuda a ensanchar el conocimiento sobre la presencia de arabismos en la historia del español.

Taking effect immediately following Tunisia's independence, Arabization has achieved mixed results with Arabic institutionally empowered but still competing with French. In fact, when examining the linguistic landscape, this monolingual policy is flouted both in terms of the bilingual Arabic-French Street signage but also challenged by people's preferences. This paper examines inconsistencies between Arabic as the 'language of the state' (government-decreed), and the omnipresence of other 'languages in the state' (observed in representation and practice) in Tunisia. Street signage artefacts and attitudinal data also illustrate how language policies are responded to and experienced by Tunisians. Data consists of different types of private inscriptions and public signs, governmental decrees, as well as attitudinal surveys and interviews. The juxtaposition of urban signs with the official policy on multilingualism provides an illustrative account of the complexities of the linguistic situation in Tunisia, which blends top-down advocacies of Arabization, ambivalent attitudes to Arabic-French Bilingualism, as well as a growing interest in English as the emergent language of globalization.

Umayyads with Muawiyah leader, no doubt is one of the major figures in the history of Islam. One of the greatest achievements is the ability to expand the areas embraced Islam. Therefore, renowned Muawiyah with the power of expansion, so that Islam may spread to many other countries and regions quickly. Of course it's spread, often using armed force. On the other hand, what the Umayyads, is against the spirit and the things that have been done in the era of the Prophet and the first four caliphs. In particular the system of government and other areas pengislaman patterns. Unity and pluralism are valued at the time of Rasullullah SAW it was revived by the Arabization of the Umayyads. This paper is not research, but the results of the literature review the authors. In essence to describe the phenomenon of Bani Umayya.

International audience ; Mauritania, a Muslim country where the majority of the population speaks Arabic, is located at the periphery of the Muslim world. By the first centuries of Islam, the western part of the Sahara was inhabited by Berber populations, with Black-African populations bordering their territories on the South and South-East frontiers. Since the arrival of the Banī Maˤqil at the end of the XIIIe century, Arabic and Berber speaking groups have coexisted more or less easily, the first imposing little by little their supremacy, starting with military and political power and ending with cultural and linguistic domination. If the close contact between those groups has left important marks on the Zenaga Berber (and resulted in its disappearance), Zenaga has also contributed to give Ḥassāniyya Arabic a number of its characteristics. The article studies the different stages of arabization and offers a historical reconstruction of Ḥassāniyya through the inventory of features shared with other dialects. ; La Mauritanie, pays musulman où la majorité de la population est arabophone, est située à la périphérie du monde arabe. Aux premiers siècles de l'islam, la partie occidentale du Sahara était habitée par des groupes berbérophones, qui côtoyaient, au Sud et au Sud-Est, des populations Négro-africaines. Après l'arrivée des Banī Maˤqil, à la fin du XIIIe siècle, groupes arabophones et groupes berbérophones ont coexisté durant des siècles, les premiers imposant petit à petit leur suprématie qui, de guerrière et politique, a fini par être également culturelle et linguistique. Si le contact étroit entre les uns et les autres a laissé d'importantes traces dans le berbère zénaga (et surtout favorisé sa disparition), il a aussi contribué à donner à l'arabe ḥassāniyya un certain nombre de ses particularités. L'article étudie les différentes étapes de l'arabisation et l'effet du contact. Il propose aussi une reconstitution historique du ḥassāniyya à travers l'inventaire des traits que ce parler partage avec d'autres dialectes.

International audience ; Mauritania, a Muslim country where the majority of the population speaks Arabic, is located at the periphery of the Muslim world. By the first centuries of Islam, the western part of the Sahara was inhabited by Berber populations, with Black-African populations bordering their territories on the South and South-East frontiers. Since the arrival of the Banī Maˤqil at the end of the XIIIe century, Arabic and Berber speaking groups have coexisted more or less easily, the first imposing little by little their supremacy, starting with military and political power and ending with cultural and linguistic domination. If the close contact between those groups has left important marks on the Zenaga Berber (and resulted in its disappearance), Zenaga has also contributed to give Ḥassāniyya Arabic a number of its characteristics. The article studies the different stages of arabization and offers a historical reconstruction of Ḥassāniyya through the inventory of features shared with other dialects. ; La Mauritanie, pays musulman où la majorité de la population est arabophone, est située à la périphérie du monde arabe. Aux premiers siècles de l'islam, la partie occidentale du Sahara était habitée par des groupes berbérophones, qui côtoyaient, au Sud et au Sud-Est, des populations Négro-africaines. Après l'arrivée des Banī Maˤqil, à la fin du XIIIe siècle, groupes arabophones et groupes berbérophones ont coexisté durant des siècles, les premiers imposant petit à petit leur suprématie qui, de guerrière et politique, a fini par être également culturelle et linguistique. Si le contact étroit entre les uns et les autres a laissé d'importantes traces dans le berbère zénaga (et surtout favorisé sa disparition), il a aussi contribué à donner à l'arabe ḥassāniyya un certain nombre de ses particularités. L'article étudie les différentes étapes de l'arabisation et l'effet du contact. Il propose aussi une reconstitution historique du ḥassāniyya à travers l'inventaire des traits que ce parler partage avec d'autres dialectes.

International audience ; Mauritania, a Muslim country where the majority of the population speaks Arabic, is located at the periphery of the Muslim world. By the first centuries of Islam, the western part of the Sahara was inhabited by Berber populations, with Black-African populations bordering their territories on the South and South-East frontiers. Since the arrival of the Banī Maˤqil at the end of the XIIIe century, Arabic and Berber speaking groups have coexisted more or less easily, the first imposing little by little their supremacy, starting with military and political power and ending with cultural and linguistic domination. If the close contact between those groups has left important marks on the Zenaga Berber (and resulted in its disappearance), Zenaga has also contributed to give Ḥassāniyya Arabic a number of its characteristics. The article studies the different stages of arabization and offers a historical reconstruction of Ḥassāniyya through the inventory of features shared with other dialects. ; La Mauritanie, pays musulman où la majorité de la population est arabophone, est située à la périphérie du monde arabe. Aux premiers siècles de l'islam, la partie occidentale du Sahara était habitée par des groupes berbérophones, qui côtoyaient, au Sud et au Sud-Est, des populations Négro-africaines. Après l'arrivée des Banī Maˤqil, à la fin du XIIIe siècle, groupes arabophones et groupes berbérophones ont coexisté durant des siècles, les premiers imposant petit à petit leur suprématie qui, de guerrière et politique, a fini par être également culturelle et linguistique. Si le contact étroit entre les uns et les autres a laissé d'importantes traces dans le berbère zénaga (et surtout favorisé sa disparition), il a aussi contribué à donner à l'arabe ḥassāniyya un certain nombre de ses particularités. L'article étudie les différentes étapes de l'arabisation et l'effet du contact. Il propose aussi une reconstitution historique du ḥassāniyya à travers l'inventaire des traits que ce parler partage avec d'autres ...

Suitable for the classroom but completely accessible to the general reader, this volume presents many of the most interesting authors writing today from an Islamic background—Kamel Daoud, Yasmine el Rashidi, Hisham Matar, Tahar Djaout, Mohsin Hamid, Hanif Kureishi, Edward Said, Driss Chaibi, Kamila Shamsie, Tahar ben Jelloun, Leila Aboulela, Abdellah Taïa, Ayaan Hirsi Ali, Hisham Matar, Eboo Patel, Reza Aslan, and Tamim Ansary, among others—who embody the various strains of Islamic interpretation and conflict. This study discusses an ongoing Reformation in Islam, focusing on the Arab Spring, the role of women and sexuality, the "clash of civilizations," assimilation and cosmopolitanism, jihad, pluralism across cultures, free speech and apostasy. In an atmosphere of political and religious awakening, these authors search for a voice for individual rights while nations seek to restore a "disrupted destiny." Questions of "de-Arabization" of the religion, ecumenicism, comparative modernities, and the role of literature thread themselves throughout the chapters of the book. ; https://scholarcommons.scu.edu/faculty_books/1488/thumbnail.jpg

Suitable for the classroom but completely accessible to the general reader, this volume presents many of the most interesting authors writing today from an Islamic background—Kamel Daoud, Yasmine el Rashidi, Hisham Matar, Tahar Djaout, Mohsin Hamid, Hanif Kureishi, Edward Said, Driss Chaibi, Kamila Shamsie, Tahar ben Jelloun, Leila Aboulela, Abdellah Taïa, Ayaan Hirsi Ali, Hisham Matar, Eboo Patel, Reza Aslan, and Tamim Ansary, among others—who embody the various strains of Islamic interpretation and conflict. This study discusses an ongoing Reformation in Islam, focusing on the Arab Spring, the role of women and sexuality, the "clash of civilizations," assimilation and cosmopolitanism, jihad, pluralism across cultures, free speech and apostasy. In an atmosphere of political and religious awakening, these authors search for a voice for individual rights while nations seek to restore a "disrupted destiny." Questions of "de-Arabization" of the religion, ecumenicism, comparative modernities, and the role of literature thread themselves throughout the chapters of the book. ; https://scholarcommons.scu.edu/faculty_books/1533/thumbnail.jpg

This article aims to discuss the Arabic translation of the names of English political doctrines by focusing on Mausū'ah as-Siyāsah written by 'Abdul-Wahhab alKayyaliy. This research was conducted in three steps, namely data collection, analysis, and presentation of results. The source of this research data is literature data that is the names of political doctrines which was translated to Arabic in Mausū'ah as-Siyāsah. The names are recorded on the data card with certain marks and are classified to obtain terminology that clearly describes the process of its formation. In the next step, the terminologies chosen as a sample are analyzed using the theory of semantic fields. The study shows that the Arabic translation for the names of the political doctrines has two types, namely the Arabization (taʻrīb) and using the equivalent of Arabic. Besides, the translation itsels was conducted through a hermeneutical process in which the translation as much as possible took a high accordance with original English text.

In 2015, speculations have raised to debate recommendations suggested, among others, at the Algerian National Conference on the Evaluation and Implementation of School Reforms to recommend the teaching of Standard Arabic through Algerian Colloquial Arabic –Darija- at primary school level. Since independence, in 1962, Algeria has witnessed an Arabization policy whereby the Arabic language was imposed as the sole official and national language at political, economic and most importantly education level. The aim of this work is to shed the light on the pedagogical and socio-linguistic motives nourishing the possibility of implementing a vernacular variety– which has no morpho-syntactical and phonological representation - as a vehicle for knowledge transmission, literacy and education in the Algerian primary school level. Focus will also be put on highlighting emerging vectors of controversies and hostilities against the project that are deeply rooted in the historical, political and identity-based reality of the country. KEYWORDS: Speculations, Algerian Colloquial Arabic, The Darija, the Educational System, Algeria